The Restriction of Being • 109

In order to grasp the separation, we must go back, here too, into the inception.

Yet if we distance ourselves from thoughtlessness and idle talk while we still have time, we can still find, even within ourselves, a trace of the understanding of the distinction. We say [76|106] “seeming” and know the rain and the sunshine. The sun shines <scheinen: to appear, to seem; to shine>. We say: “The room was dimly lit by the light <Schein> of a candle.” The Alemannic dialect uses the word Scheinholz, that is, wood <Holz> that glows in the dark. From depictions of saints, we are familiar with the saint’s halo <Heiligenschein>, the radiant ring around the head. But we also know about false saints <Scheinheilige>, those who look like saints, but are not. We encounter the mock battle <Scheingefecht>, a maneuver that simulates battle. While it shines <scheint>, the sun seems <scheint> to move around the earth. That the moon, which shines, is two feet wide—that just seems that way, it is just a seeming <Schein>. Here we come across two kinds of Schein and scheinen. But they do not simply stand next to each other; instead, one is derived from the other. The sun, for example, can seem to move around the earth only because it shines, that is, glows and in glowing appears <erscheint>, that is, makes itself manifest <zum Vorschein kommt>. And in the shining of the sun as glowing and radiating, we also experience this radiation as warmth. The sun shines: it shows itself and we feel warmth. As the luster of the halo, the shining of the light makes the bearer manifest as a saint.

Considered more precisely, we find three modes of Schein: 1) Schein as luster and glow; 2) Schein and Scheinen as appearing <erscheinen>, the manifestation <Vor-schein> of something; 3) Schein as mere seeming, the semblance <Anschein> presented by something. But at the same time it becomes clear that the second mode of Scheinen, appearing in the sense of self-showing, is also appropriate to Schein as luster, as well as to Schein as semblance, and not as an accidental characteristic, but as the ground of their possibility.

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